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SRINGERI VIDYA BHARATI FOUNDATION INC., USA

SRINGERI SADHANA CENTER

SATA CHANDI YAJNAM(100 recitations of Durga Saptas*ati^^ ^^ ^ followed by Homam by 10 Ritwiks)

for Peace and Harmony during a highly challengingEconomic, Social and Spiritual Environment

(Salutations again and again to the DevîWho abides in all beings in the form of Mother)

SRINGERI SADHANA CENTERRD 8, Box 8116, Stroudsburg, PA 18360 Phone: 570 629 7881 / 1-800-45HINDU

Y;; devI svR &UteWu m;tOpe, siSqt; .nmStSyw nmStSyw nmStSyw nmo nm ..

Wednesday, October 3rd toSunday, October 7th, 2001

Our Pranams - Your grace has been the inspiration for our success

Courtesy: SILVERLINE TECHNOLOGIES INC.53 Knightsbridge Road, Piscataway, NJ 08854, U.S.A. Phone: (732) 457 0200. Fax: (732) 457 0496

aomßÀ;I mh;g,ptye nm.À;I gu>yo nm .


Devi^ Ma-ha-tmyam - S*ATA CAN


September 25, 2001

Dear Sri Yegnasubramanian,

His Holiness is very pleased at my submission of the message that Sringeri Vidya Bharati FoundationInc., USA is planning to conduct a Sata Chandi Yajnam at Sringeri Sadhana Center, Stroudsburg, PAfrom Oct. 3 to Oct. 7, 2001.

The essence of our dharma is given in Bhagavad Gita: a»eÏ; svR&Ut;n; mw] k, Av c .

It has been said that there should be no hatred towards anybody and that we should be compassionate.We should have consideration for others. That is why our vedic prayers say that May all in the universebe happy. lok; smSt; sui%no &vNtu ..

It is a common knowledge that when any one is in despair, he prays to god and thinks of his mother. Itis the mother who gives solace at difficult times. When an entire community is in problems, we pray toMother Universe to protect us. Praying to the Goddess who abides in all beings in the form of mothergives us the strength to fight all the evils in life and to lead a life in righteous path.

We are passing through one of the most difficult times in our life. The recent events of mass destructionhave left us a world full of hatred and animosity. Demons have raised their head again by killinginnumerable innocent people. At this critical juncture it is the Grace of Goddess Mother alone that cancarry us across and bring us prosperity and peace.

Devi Mahatmyam, more popularly known as Durga Saptasati 700 slokas describing the glory of theMother, - consists of 13 chapters divided into three sections portraying mother as Mahakali, Mahalakshmiand Mahasaraswati. It is our belief and faith that recitation of Durga Saptasati will relieve us of all illsand give us all good fortunes and peace.

Sringeri Vidya Bharati Foundation Inc., USA, started with the benign blessings of His Holiness JagadguruShankaracharya Dakshinamnaya Sri Sringeri Sharada Peethadheeshvara Sri Sri Bharati TheerthaMahaswamiji, very successfully conducted the first ever Ati Rudra Mahayajnam outside of India in 1997and it is very apt that to overcome the difficult times our devotees have thought of conducting the SataChandi Yajnam.

I am sure with the grace of Goddess Sharadamba and the blessings of His Holiness, the planned SataChandi Yajnam would be a great success and would help in bringing the much required peace of mind,strength and will to fight the evil and usher in welfare for all world communities.

I am directed to convey the blessings of His Holiness for the welfare and prosperity of all the participants.

May the successful performance of Sata Chandi Yajnam in USA bring in all the best to the citizens ofthat country.

With kind regards,Yours Faithfully

(V.R. Gowrishankar)

Sri Sri Jagadguru Shankaracharya MahasamstanamDakshinamnaya, Sri Sharada Peetam, Sringeri.

V.R. GOWRI SHANKAR, BE, DIISC, AMIMA,AdministratorSri Sringeri Math and its Properties Sringeri - 577 139 (Karnataka - India)

Î Î jgdßgu x\±r;c;yR mh;sSq;nmß di=,;Mn;y Î x;rd;pI#mß Ô³erI

Phone: Off. 08265-50123 Resi. 08265-50192 Fax: 08265-50792 Bangalore Res. 080-8601698

Paramatma, aided by Sakti, created this

world. The Sevetasvatara Upanishad refers to

this. Posing the question, ikk;r, b[; ? Whatis the cause of this universe? is it Brahman?,

the Upanishad gives the answer:

te ?y;nyog;nugt; apXynßdev;Tmxi Svgu,winRgU!;mß.

This only means that Brahman has used

its own atma sakti in projecting the universe.

Sankara Bhagavatpada, commenting on the

subject in Sutra Bhashya, says the same in this

statement:

p;rmeÂy;R xe smSt jgi»/;iyNy; .

Sakti has been given many names in the

tradition handed down to us from time

immemorial. In worshipping the great Goddess,

Sri Chakra is very useful.

Just as we say that the power of Vishnu

inheres in the Saligrama (round stone), the

mother of the universe is said to reside in Sri

Chakra. The name in Lalita Sahasranama,

À;Ickr;jinly;

refers to this aspect clearly.

Bhagavatpada Sankara preached in general

the metaphysics of Absolute Truth. But he said

that in matters of the world, it would be

necessary to worship Sri Chakra to earn the

grace of Para Devata.

Great works, such as the Bhavanopanishad,

have described Sri Chakra Upasana. If one

learns the worship from a sadguru it will

result in great benefit. And if the worship

is done without expecting any reward, it

will lead to jnana, or the attainment of

wisdom.

Sri Chakra Upasana

5

ANUGRAHASANDESA

His HolinessSRI BHARATI TIRTHA

MAHASWAMIGAL

.. xtöc

suv=ojkuM&; su/;pU,RkuM&;p[s;d;vlMb; p[pu

sux;Nt; sudeh; ¿gNte kc;Nt;lsTsÌt;³ImnNt;micNTy;mßSmrÆ;;psw s³pUvRiSqt; t;

&je x;rd;Mb;mjs[ mdMb;mß ô5ô

suSAntam sudeham drugante kacAntAm

lasatsallatAngeemanantAma-cintyAm

smarattApasai: sangapoorvasthitAm tAm

bhaje SaradAmbAmajasram madAmbAm ||5||

5. I worship my mother, Saradamba, who is

extremely calm, who possesses an excellent,

shining body, has locks of hair touching the

corner of her eyes, is infinite, beyond the

purview of thought, stays in the company of

ascetics who constantly remember her.

kur³e tur³e mOgeNd[e %geNd[emr;le mde&e mho=ei/!;mßmhTy; nvMy; sd; s;mrUp;


kurange turange mrugendre Khagendre

marAle madebhe mahOkshe-dhirUDhAm

mahAtyAm navamyAm sadA sAmaroopam


6. I pray to Saradamba, my mother, incessantly.

She rides the deer, horse, lion, Garuda, goose,

elephant, and the mighty bull on the great

navami day. She is always in the form of Sama

(veda) or of a benevolent desposition.

8

JvlTk;iNtvi jgNmohn;³I&je m;ns;M&ojösu&[;Nt&O³IinjSto]s³ItnOTyöp[&;³I


jvalatkAntivahnim jaganmOhanAngeem

bhaje mAnasAmbhOja-subhrAntabhringeem

nijastOtrasangeetanrutya-prabhAngeem

bhaje SaradAmbhAmajasram madAmBAm ||7||

7. I pray to Saradamba, my mother, always. She

is shining with the radiance of fire. She has a

beautiful body stupefying the universe. I

worship that female bee which wanders in

the lotus of my heart. She is shining with the

excellent of music and dance in her praise.

&v;M&ojne];jspUJym;n;lsNmNdh;sp[&;vÙic;mßcl¦;¨l;c;t;$±k,R;


bhavAmbhOjnetrAjasam-poojyamAnam

lasanmandahAsa prabhAvaktracihnam

calaccancalAcAru tATanka-karNam


8. I always pray to that Saradamba, my mother,

who is being worshipped by Lords Siva, Vishnu,

and Brahma. She bears the mark of beautiful

gentle smile on her face, her eyes beautified

by the swinging of charming ear-ornaments.

X X X X X X X X X

It is said that Pranava (Om) is the essence

of all Vedas. The first letter A in the Rg Veda,

the middle letter U in the Yajur Veda and the

last letter M in the Atharva Veda have combined

to form Aum (Om).

The Mandukya Upanishad says,

Omityetadaksharam idam sarvam. It means that

all the worlds are entirely permeated by Om.

That is why Om denotes the Parabrahman and

is also the most appropriate means to know

about it. In this context, the Upanishads have

given several ways of Pranava Upasana.

The Sastras say that it is essential for

Sannyasins to take to Pranava Upasana; in fact,

no other practice is required for them. The

Mantra Sastra says that every mantra should

start with Om. It is also customary to chant

Om loud and clear in order to quieten the mind.

Adi Sankara Bhagavadpada has elaborately

explained pranava in various texts. Essentially,

his work on Panchikarana is an annotation on

Pranava. Indeed, Sastras tell us that Pranava is

an auspicious symbol. It is therefore necessary

that all people should learn more about Pranava

which has been extolled not merely by Vedas

and Sastras, but also by all saints and sages in

India.

ao±;rÁ;qxBdÁ»;vet* b[;, pur; .k

The Atman (Self ) is immortal and, in

reality, has no birth or death. Apparently,

there is birth when soul and body come

together, and death when they break up.

Acquiring different bodies, the soul goes

from life to life. A series of relations is

created, thus resulting in a family chain.

v;s;is jI,;Rin yq; ivh;ynv;in gO;it nropr;i, .tq; xrIr;i, ivh;y jI,;R öNyNy;in sy;it nv;in dehI ô

It is essential for the soul to enter a body

and enjoy the fruits of the previous birth. The

experience of happiness and misery is the result

of the good and bad deeds of the previous birth.

t« Eh rm,Iy cr,;rm,Iy; yoinm;p«NteÔÔÔ ..

kpUy cr,; kpUy; yoin

Sruti says that one who has performed a

great deal of good deeds will obtain an uttama

janma (noble birth), while one with bad deeds

will get a lowly birth.

In reply to a question from Arjuna whether

the fruits of yoga would be forfeited by an

individual who died before his time, the Lord

promises in the Gita a noble birth for him in

the next life in which the fruits will go to him.

xucIn; À;Imt; gehe yog&[Ïoi&j;yte

The theory of rebirth has been thus

expounded by Sruti and other texts. Everyone

should perform good deeds with faith and strive

to attain an uttama janma.

Theory of Rebirth

12

ANUGRAHASANDESA


MAHASWAMIGAL

p[;t Smr;im lilt;vdn;rivNdibMb;/r' pOqulm*iKtkxoi&n;smß .a;k,R dI R̀nyn mi,ku

p[;tvRd;im lilte tv pu

There are many kinds of people in the

world. Their life style is formed in accordance

with their own samskaras. Only the one who

can show all of them the way to lead a righteous

life can be called a Jagadguru. There is no doubt

that Adi Sankara was such a Jagadguru.

Sankara gave upadesa in jnana to those

who wished to tread the path of knowledge. In

his works, he has given extensive advice on

jnana. For those people who could not go along

the jnana marga, he taught karma yoga.

vedoinTym/Iyt;tduidt kmRSvnuÎIyt; .

His valuable advice to chant the Vedas daily

and do the prescribed karma was meant for

those following the path of duty. For those who

were unable to follow this advice, he prescribed

the way of bhakti.

gey gIt; n;mshs[?yey À;Ipitpmjs[mß .

As he said, such people will find it useful

to recite the Gita and Vishnusahasranama and

think of Hari at all times.

The paths of karma, bhakti and jnana are

thus conducive to mans welfare. Adi

Sankara who prescribed these various yogas

for all people is indeed worshipful. The very

remembrance of him is bound to bestow

good to all.

ix-yctuÏyyuixvimv snk;idsyut sttmß .

x±r&gvTp;dx±;rihten cets; vNde ô

With absolutely no doubt in my mind, I

bow to Sankara Bhagavatpada who, like Lord

Siva, was always surrounded by four disciples.

Sankara, the World Teacher

15

ANUGRAHASANDESA


MAHASWAMIGAL

Guru Parampara Sri Sharada Peetam, Sringeri

DIVINE GROUP SEMI-DIVINE GROUP

Lord Sadasiva Vasista Maharishi Sri Suka AcharyaLord Narayana Sakti Maharishi Sri Gaudapada AcharyaLord Brahma Parasara Maharishi Sri Govinda Acharya

Veda Vyasa Sri Sankara Bhagavatpada

16

JAGADGURUS Period ofReign

20. Sri Ramachandra Bharati 1517-1560

21. Sri Narasimha Bharati III 1560-1573

22. Sri Narasimha Bharati IV 1573-1576

23. Sri Narasimha Bharati V 1576-1600

24. Sri Abhinava Narasimha Bharati 1600-1623

25. Sri Sacchidananda Bharati I 1623-1663

26. Sri Narasimha Bharati VI 1663-1706

27. Sri Sacchidananda Bharati II 1706-1741

28. Sri Abhinava SacchidanandaBharati I 1741-1767

29. Sri Narasimha Bharati VII 1767-1770

30. Sri Sacchidananda Bharati III 1770-1814

31. Sri Abhinava SacchidanandaBharati II 1814-1817

32. Sri Narasimha Bharati VIII 1817-1879

33. Sri Sacchidananda SivabhinavaNarasimha Bharati 1879-1912

34. Sri Chandrasekhara Bharati III 1912-1954

35. Sri Abhinava Vidya Tirtha 1954-1989

36. Sri Bharati Tirtha 1989-

JAGADGURUS Period ofReign

1. Sri Sankara Bhagavatpada A.D. 820(Videha-mukti)

2. Sri Suresvaracharya 0820-0834

3. Sri Nityabodaghana 0834-0848

4. Sri Jnanaghana 0848-0910

5. Sri Jnanottama 0910-0954

6. Sri Jnanagiri 0954-1038

7. Sri Simhagiri 1038-1098

8. Sri Iswara Tirtha 1098-1146

9. Sri Narasimha Tirtha 1146-1229

10. Sri Vidya Sankara Tirtha 1229-1333

11. Sri Bharatikrishna Tirtha 1333-1380

12. Sri Vidyaranya 1380-1386

13. Sri Chandrasekhara Bharati I 1386-1389

14. Sri Narasimha Bharati I 1389-1408

15. Sri Purushottama Bharati - I 1408-1448

16. Sri Sankara Bharati 1448-1455

17. Sri Chandrasekhara Bharati II 1455-1464

18. Sri Narasimha Bharati II 1464-1479

19. Sri Purushottama Bharati II 1479-1517

Man should practise dharma to attain good.Dharma is enunciated in the sastras. Even if onecannot follow dharma in its entirety, it shouldbe followed to the extent possible. It is notright to give it up if we cannot observe it fully.Swalpamapyasya dharmasya trayate mahatobhayat Even a little observance of dharmasaves one from great fear, says Bhagavan inthe Gita.

Bhakti is the main thing in worshipingBhagavan, not any ostentation. In the Gita,Bhagavan says:

p] pu-p fl toy yo me &KTy; p[yCzit.tdh &KTyuptmXn;im p[yt;Tmn ô

(Whoever offers to me with bhakti, a leaf, aflower, a fruit or even water, I accept thatdevotional offering of the pure-hearted man).

It is enough if one follows the dharmaenjoined on him. There is no need to followthat, which has not been prescribed for him.Even if he does so, it will be futile. Forexample, an eighth standard student will get

one type of question paper and if he answersit as best as he can, he can hope to pass.A tenth standard boy will be given anothertype of question paper. He should onlyanswer that. If these two boys answer oneanothers question paper, however well, theywill not get even a single mark. In the samemanner, each has to follow the dharmaprescribed for him. This is what Bhagavan says:

À;ey;NSv/moR ivgu, pr/m;RTSvnuiÎt;tß .Sv/meR in/n À;ey pr/moR &y;vh ô

(Ones own duty, though imperfectlyperformed, is superior to anothers duty well-performed. Death is better while doing onesown duty; anothers duty is fraught with fear).

The same thing Bhagavan has said inanother place as sve sve karmanyabhiratahsamsiddhim labhate narah Being devoted tohis own duty, man attains perfection.

Ever keeping in mind these words ofBhagavan, may all attain good by following ones

own dharma to the best possible extent.

Dharma

18

ANUGRAHASANDESA


MAHASWAMIGAL

1. Introduction Devi Worship

Worship of goddess Parasakti as the

Mother of all creations is one of the unique

features of the Hindu faith. The knowledge

of the Mother - Sri Vidya - and the knowledge

of Brahman - Brahma Vidya - are considered

one and the same by scholars. The

Paramatman represented through the

Pranava - OM - in Brahma Vidya, is

represented by "hrim" in Sri-Vidya. The seed

(bijam) mantra "hrim" is called Maya bijam

or Bhuvanesvari bijam. As from the seed, the

sprout, the plant, the tree, the flower, and the

fruit emerge, so also from this Bhuvanesvari

bijam, the three different aspects of the Devi

- namely, Mahakal i , Mahalakshmi, and

Mahasaraswati emerge. The formless Infinite

becomes finite in diversified creation due to

Sakti, the kinetic power. "The Absolute is

formless, but energy is female. When the

energy takes form, it is called Mother. Mother

is moving Power, disturbing into waves the

water-calm of the Absolute" - Swami

Vivekananda. The concept of Siva and Sakti

in tantra is the same as the Vedic one of

Purusha and Prakriti and the Advaitic

Brahman and Maya. "The two as they are, in

themselves are one. They are each Being,

Conciousness and Bliss" - Arthur Avalon.

Among the texts that describe the glory

of the Mother, Lalita sahasranamam and Devi

Mahatmyam (also known as Chandi and

Durga Saptasati) are most popular. Both are

considered to be extremely beneficial for

recitation daily, like the Srimad Bhagavad Gita.

Lalita sahasranamam describes the

victory of the Devi over Bhandasura and Devi

Mahatmyam describes the victory over

Mahishasura. Lalita represents the gentle

aspect of the Devi while Chandi represents

the fierce aspect. Both fights are perhaps

allegories and if so, Mahisha represents the

beast in man, Bhanda represents the ego, and

the Devi, the divine spark in him. To realize

divinity in oneself, one has to first conquer

the beast in oneself and then the egoism

completely. This battle is almost never-ending,

since these asuras never die; destroyed in one

form, they rise in another and renew the

attack. Devi's grace alone will ultimately

deliver the Jiva from its shackles!. We will

aomßÀ;I gu>yo nm

xtöc

This section is known as Lalitopakhyana

and consists of forty chapters, the last five of

which are considered particularly important as

they deal with the actual appearance of Lalita

(Lalita-pradurbhava), eulogy of Her greatness

(Lalita-stava-raja), the manifestation of the God

Madana-Kamesvara, and the wedding of the

Goddess with the God (Vaivahikotsava).

The section of Lalitopakhyana is in the

form of a dialogue between the sage Agastya

and Lord Hayagriva. Better known than this

narrative, and more widely practiced by

briefly discuss some elements of Lalita

Sahasranamam first and then proceed to Devi

Mahatmyam.

2. Lalita Sahasranamam: lilt; shs[n;mmßAmong the eighteen Mahapuranas given

by sage Veda Vyasa, Brahmanda Purana is known

for the exposition of the Lalita aspect of the

Mother. Included in it is an elaborate account

of the appearance of the Mother as Lalita in

order to save the world from the clutches of

the wicked and terrible demon, Bhandasura.

This narrative occurs almost as an appendage

to the third and last section of the Purana

(uttara & upasamhara pada).

mh; k;lIBrahma Vidya aomß Sri Vidya Imß mh; l+mI

(Bhuvaneswari/Maya bijam) mh; srSvtI

mantra yantra tantra

Panchadasakshari Sri Chakram Aikyanusandhanam

Glory of the Devi

Brahmanda Purana Markhandeya Purana

Lalitopakhyana Devi MahatmyamLalita Sahasranamam (Chandi orLalita Trisati Durga Saptasati-

700 slokas)Graceful aspect of Devi - Fierce aspect of Devi -Victory over Bhandasura Victory over Mahishasura(one's EGO ) (the beast in man)

20

devotees, are two other texts - Lalita-Trisati

and Lalita Sahasranama - which are also in the

form of a dialogue between Agastya and Lord

Hayagriva . These do not occur in Brahmanda

Purana, although they are usually described as

such. They are secondary texts, evolved from

the Lalitopakhyana portion of this Purana.

Lalita-Trisati describes the glory of the Mother

through three hundred (tri-sati) names, and

Lalita Aahasranama, in one thousand (sahasra)

names. These three texts together constitute

the aspect of Sri Vidya known after Lalita.

Lalita Sahasranamam gives elaborate

references to ritualistic worships like the Sri

Chakra Puja, the paths of Samaya and Kaula

and other details of Devi worship. In Sri Vidya

worship, the mantra is Panchadasakshari

(fifteen-syllabled) , the yantra worshipped is Sri

Chakra (or Meru) and the tantra is the one-

ness (Aikyanusandhanam) of Siva and Sakti.

Among its commentaries Bhaskara-Raya's

Varivasyarahasyam is considered to be the

foremost. There he points out that the

Panchadasakshari mantra could be inter-

preted in 15 different ways - identiy with

Gayatri, with the Devi, with the tattvas, with

Sri Chakra and so on.

3. Devi Mahatmyam - devI m;h;TMymßDevi Mahatmyam is placed in Markhandeya

Purana. It is also known as Durga Saptasati since

it contains 700 slokas. It is more popularly

known as Chandi because it describes the

glory of the Mother as Chandika. As Srimad

Bhagavad Gita consisting of 700 slokas is

considered as the crest-jewel of Mahabharata,

Durga saptasati with its 700 slokas is revered

in Markhandeya Purana.

Durga Saptasati consists of thirteen

chapters divided into three sections. Each of

these sections is presided over by one aspect

of the Devi, and are: 1. Mahakali - Chapter 1;

2. Mahalakshmi - Chapters 2 to 4; and

3. Mahasaraswati - Chapters 5 to 13. Several

commentaries have been written on Devi

Mahatmyam such as Santanavi, Pushpanjali,

Ramasrami, Nagesi, Guptavati, Durgapratipa,

Damsoddhara etc. The greatness of the

Mahatmyam is extensively explained in several

texts such as Rudra Yamala, Marichikalpa, Meru

Tantra, Kataka Tantra, Chidambara Rahasya etc.

More recently, Sri Sarayuprasada Sarma has

compiled several commentaries in his work

called Saptasati Sarvasvam.

Scriptures hail Saptasati in various ways

- as, how, among yajnas, the Aswamedha is

hailed; among devas, Hari is hailed, so also,

among stotras, Saptasati is hailed. It is also

called as beginningless (anadi) like the Vedas.

It has the ability to grant the fruits as per the

upasana - a sakama upasaka achieves

whatever he wishes and a nishkama upasaka

achieves moksha, as revealed in the story

contained in the Mahatmyam!

21

3.1 The Composition of Chandi

The recitation can be divided in to five

sections, namely, Purva Bhaga, Prathama

Charitram, Madhyama Charitram, Uttama

Charitram and Uttara Bhaga, as given below:

1. pUvR &;g Purva Bhaga· kvcmß Kavacham (50)· agRl; Sto]mß Argala stotram (23)· kIlkmß Kilakam (14)· r;i] sUmß Ratri -suktam - Rig veda· nv;=rI ivvecnmß Navakshari Vivechanam

2. p[qm cir]mß Prathama Charitrammh; k;lI ?y;nmß Mahakali dhyanam

· m/ukw$& v/ Madhukaitabha vadha:(1-104 )

3. m?ym cir]mß Madhyama Charitrammh;l+mI ?y;nmß Mahalakshmi dhyanam

· mihW;sur swNy v/ Mahishasura sainyavadha: (105-173)

· mihW;sur v/ Mahishasura vadha:(174-217)

· devIStuit Devistuti: (218-259)

4. ¯Æ;m cir]mß Uttama Charitrammh;srSvtI ?y;nmß Mahasaraswati dhyanam

· devI dUt sv;d Dev-duta -samvada:(260-388)

· /Um[locn v/ Dhumralochana vadha:(389-412)

· c

ydßguHy' prm' loke svRr=;kr' nO,;mß .yNn kSyicd;:y;t' tNme b[Uih ipt;mh ..

O Brahmaji! Please instruct me (for the benefit of

the world) on what is very secretive, what can offer

all protection to humankind, and what has not been

revealed so far to anyone.

For which Brahmaji replies:

aiSt guHytm' ivp[ svR&Utopk;rkmß .deVy;Stu kvc' pu

seven Manvantara1s and started that of theeighth Manvantara. The story related to how,Savarni, the son of Surya and Savarna, who wasKing Suratha in the second (Svarocisha)Manvantara, became the lord of the 8thManvantara by the grace of the Devi.

The Dhyana slokam of the Mahatmyamsummarizes the entire victory of the Devi overall evils!

m;tmRe m/ukw$&i~n mihWp[;,;ph;ro«mehel;inimRt/Um[locnv/e he c

According to the story, the first chapter

starts with the destruction of the

Madhukaitabhasuras who emerged out of the

dirt from the ears of Mahavishnu when He was

in yoganidra. These asuras tried to attack

Brahmaji who was seated on the lotus from

the naval of Mahavishnu. Brahmaji immediately

prayed to the Devi, who appeared and enabled

Mahavishnu to come out of His nidra, who

destroyed the asuras. Having described this

instance to the King and Vaisya, the sage then

proceeded to narrate more events relating to

the glory of the Devi in destroying adharma to

establish dharma.

Rishi Medhas continued: there was once a

long war between the devas, headed by Indra,

and the demons, headed by Mahisha. The devas

were vanquished in the war who went to

Mahavishnu and Siva and narrated their plight.

The Lords became angry and there issued from

their anger a great tejas. And from the bodies

of the other devas , there emerged at the same

time great energies. All these energies gathered

together and assumed a female form. The Gods

were pleased and each of them gave Her a

weapon or an ornament. The Goddess then

mounted the Lion presented by Himavan,

uttered a loud roar and rushed to the place of

Mahisha. In the battle that ensued between the

Devi and Mahisha, the Devi leapt on the asura,

kicked him on the neck, struck him with Her

spear and cut off his head. After the slain of

Mahisha, the devas sang in praise of Her glory

and revered Her. When She encouraged them

to ask any boon, they asked that, whenever they

called on Her help, She should come to their

rescue. The Devi approved and disappeared

from their sight.

The devas, on another occasion, when they

were in distress due to the great asuras, Sumbha

and Nisumbha, approached Himavan and prayed

to the Devi for Her help. At that time Parvati

came to that place of worship and enquired as

to whom their prayers are addressed to. At

that from Her body emerged a beautiful female

form, and declared that the worship is towards

Her. Since She emerged from the body (sheath

- kox" ) of Parvati, She came to be known asKausiki. Parvati became Kalika. The message of

Kausiki's arrival was taken to the Sumbha and

Nisumbha by their associates, Chanda and

Munda. Upon this, Sumbha sent a message to

Her thorugh his messenger, Sugriva, offering to

marry Her. The Devi replied that She had taken

a vow and would marry only that hero who

would defeat Her in battle. Sumbha accepted

the challenge and the battle began. At one stage

of the battle, the Devi became so dark with

anger that, out of Her forehead emerged Kali

with a terrible form, clad in tiger skin and

wearing a garland of skulls, and lolling out her

tongue for the blood of the enemy. She

destroyed Chanda and Munda and hence

became well known as Chamunda. Then Kali

retires back in to the Devi. The Devi, then,

destroyed the two asuras - Sumbbha and

Nisumbha, alone and the battle ended. The

devas sang in praise of the Devi. The Devi25

disappeared after promising the devas that She

will take birth again and again for vanquishing

the wicked demons!

Rishi Medhas narrated the story to the

king, Suratha and the Vaisya, Samadhi. He

added that, by Her Maya alone that they are

deluded and urged them to take refuge in Her.

In order to get the vision of the Devi, both

the merchant and the king, stationed

themselves on the bank of a river and practiced

penances, chanting the supreme Devi-sukta.

Having made a clay image of the Devi, they both

worshipped Her with flowers, incense, fire, and

libation of water. When they, with controlled

minds, propitiated Her for three years, with

undivided attention and devotion, Chandika, the

upholder of the world, was well pleased and

spoke to them in visible form. She said:

Whatever you solicit, O King, and you

(Samadhi); receive all that from me." The king

chose a kingdom - imperishable even in another

life- , and in this life itself, his own kingdom. The

wise merchant, whose mind was full of

dispassion, chose that knowledge which

removes the attachment (in the form of) "mine"

(mamakara) and "I" (ahamkara). The Devi

granted the wish to the King and further added

that when he would die, he would gain another

birth from the Deva Vivasvan (Sun God) and

would become a Manu by name Savarni. She

then granted the boon to the merchant of

Supreme Knowledge, for his self-realization,

(moksha) and disappeared.

3.4 The Glory of the Devi

The very origin of the Devi as described

in the first chapter, is extremely significant. It

indicates that Chandi is not simply a Goddess

with many names, but that She is the very

essence of all the gods, including Brahma, Vishnu

and Siva.

The Devi is represented as having two sets

of forms - a set of gentle forms and a set of

terrible forms. In the gentle form, She is

surpassingly beautiful and in the terrible form,

She is extremely fearful.

While in the early hymns the name Durga

meant as the one who rescues devotees from

dangers and difficulties, here it is explained as

the one who helps devotees to cross the

difficult ocean of samsara. It is also stressed

that devi can give prosperity on earth and

happiness in heaven and also salvation from

samsara. In one section of Chapter five, there

are more than twenty slokas beginning with

"ya devi sarva bhuteshu", indicating that the devi

is present in all creatures as Consciousness, as

power, as intellect, as memory, as desire and

so on (like the Vibhuti Yoga of Gita). This section

(Ch. 5 Slokas 9-80) is appended at the end of

this article.

Equally great emphasis is laid on Her

connection with Mahsvishnu. She is not only

called as Vishnumaya, but also addressed as

Narayani in seventeen slokas and identified with

His Sakti which had manifested itself in His

incarnations. Similarly, She is represented as the

Sakti of Brahma, Mahesvara, Kumara and Indra.

26

4.The Yajnam

The Yajnam is organized as a five-day event,

starting on Wednesday, the 3rd October

through Sunday, the 7th October in the Pocono

Mountains of PA, in our Sri Sharadamba's shrine.

Eleven Devi Upasakas, approved by the

Jagadguru Sri Sri Bharati Tirtha Mahaswamigal

of Sri Sringeri Sharada Peetham, India, conduct

the Yajnam along the authentic vedic tradition

of the Peetham. These Upasakas observe

severe austerities and are experts in Sri Vidya

Upasana. A special Homa Kundam is

constructed for the Yajnam based on the design

recommendation from Sringeri. (Pl. see the

second table of Sec. 3)

In addition to the Sata Chandi Yajnam,

several other important religious and cultural

events are also organized. Ganapati Homam is

performed every day. In addition, navagraha

homam, mrutyunjaya homam, lalita homam,

Srisukta homam, purushasukta homam,

avahanti homam, sudarsana homam are also

performed. On Saturday, the 6th October,

Laghu Rudram (121 recitations of Srirudram)

with Rudrabhishekam and Rudra/Chamaka

homam are also performed.

In the afternoon on October 6th

(Saturday), a special music program by adults

and children on Sri Sharadamba kirtans is

arranged, followed by a lecture on Devi

Mahatmyam. In the evening, Lalita Sahasranama

Parayanam, Lalita Trisati Archana and

Ashtavadhana Seva are conducted.

On the final day, at the conclusion of the

Chandi homam, Dampati Puja, Kannika Puj and

Suvasini Puja are also performed.

SVBF organizes this Yajnam at a time when

the world is going through such economic,

social and spiritual challenges. Especially so after

the recent unfortunate events in the US,

praying for peace for the victims, their families

and for the entire country, for its advancement

on all fronts. We believe that the Grace of

the Devi alone can carry us forward and bring

us prosperity and peace.

SVBF is able to organize such great events

only because of the blessings of His Holiness

and the Grace of Sri Sharadamba. To carry out

the function in such a far away place maintaining

all norms of religious tradition of the Mutt, is

only possible because of the active involvement,

leadership and support of Mr. V. R.

Gowrishankar, Administrator, Sringeri Mutt

and its properties, who accepted our invitation

to participate in the function personally, in

spite of his ever-pressing schedules.

It is the primary responsibility of SVBF to

look back and see what the volunteers have

contributed in terms of putting together this

massive function, almost similar to the Ati Rudra

Yajnam of 1997, within such a short span of

three months! This dedication and support of

the volunteers for several years in succession,

is the primary driver for the great success of

these events. Our sincere prayers to Sri

Sharadamba and to His Holiness, for Their

27

blessings to be with all our volunteers and their

families always.

Our efforts were financially supported by

several devotees without which it would have

been nearly impossible to meet the expenses

of the Yajnam, especially during such a

challenging economic situation throughout the

world. Our gratitude to these supporters, and

we pray for their welfare and success.

May the Grace of Chandika Paramesvari

protect all world communities in times of

distress, suffering and agony, and lead in the

right direction towards prosperity, harmony

and peace.

aomß x;iNt x;iNt x;iNt ..

References:

1. Durga Saptasati, Hari Krishna Sharma,Chowkamba Sanskrit Prastishthan,Delhi

2. Devi Mahatmyam Swami Jagadiswarananda,Sri Ramakrishna Mutt, Madras.

3. Sri Devi Mahatmyam Anna Sri Ramakrishna Mutt, Madras

4. Lalita-Kosha, S. K. Ramachandra Rao,Kalpatharu Research Academy,Bangalore

5. Sri Lalita Sahasranama,Swami Tapasyananda,Sri Ramakrishna Mutt, Madras

Devi Mahatmayam(Ch. 5 Slokas 9 80)

Devis Glories

In this section of chapter five, the Devasapproached Himavan, Lord of the mountains,and there extolled the invincible Devi, as theyhave been deprived of their functions andexpelled by two great asuras (demons), Sumbhaand Nisumbha. The Devi appeared beforethem (who had assured them with a boon that,in times of difficulty, She would put an end totheir calamities when they think of Her).

nmo deVyw mh;deVyw ixv;yw stt' nm" .nm" p[kOTyw &d[;yw inyt;" p[,t;" Sm t;mß ô9

namO devyai mahAdevyaiSivAyai satatam nama: |

nama: prakrutyai bhadrAyai niyatA:praNatA: sma tAm || 1 ||

Salutations to the Devi, to the Mahadevi.Salutations always to Her who is ever auspicious.Salutations to Her who is the primordial causeand the sustaining power. With attention, we havemade obeisance to Her.

r*d[;yw nmo inTy;yw g*ywR /;}yw nmo nm" .JyoTSn;yw ceNduoip

yA devI sarvabhooteshunidrAroopeNa samsthitA |namastasyai, namastasyai,

namastasyai namO nama: || 23-25 ||

Salutations again and again to the Devi who abidesin all beings in the form of sleep.

y; devI svR&UteWu =u/;pe, siSqt; .nmStSywÚ nmStSywÚ nmStSyw

nmo nmô26ö28

yA devI sarvabhooteshukshudhAroopeNa samsthitA |

namastasyai, namastasyai,namastasyai namO nama: || 26-28 ||

Salutations again and again to the Devi who abidesin all beings in the form of hunger.

y; devI svR&UteWuCz;y;pe, siSqt; .nmStSywÚ nmStSywÚ nmStSyw

nmo nm.29ö31

yA devI sarvabhooteshuchAyAroopeNa samsthitA |

namastasyai, namastasyai, namastasyai namOnama: || 29-31 ||

Salutations again and again to the Devi who abidesin all beings in the form of reflection and meditation.

y; devI svR&UteWu xipe, siSqt; .nmStSywÚ nmStSywÚ nmStSyw

nmo nmô32ö34

yA devI sarvabhooteshuSaktiroopeNa samsthitA |namastasyai, namastasyai,


Salutations again and again to the Devi who abides

in all beings in the form of power.

y; devI svR&UteWu tO-,;pe, siSqt; .nmStSywÚ nmStSywÚ nmStSyw

nmo nmô35ö37

yA devI sarvabhooteshutrushNAroopena samsthitA |



in all beings in the form of thirst.

y; devI svR&UteWu =;iNtpe, siSqt; .nmStSywÚ nmStSywÚ nmStSyw

nmo nmô38ö40

yA devI sarvabhooteshukshAntiroopeNa samsthitA |



in all beings in the form of forgiveness.

y; devI svR&UteWu j;itpe, siSqt; .nmStSywÚ nmStSywÚ nmStSyw

nmo nmô41ö43

yA devI sarvabooteshujAtiroopeNa samsthithA |namastasyai, namastasyai,



in all beings in the form of gender.

30

y; devI svR&UteWu l§;;pe, siSqt; .nmStSywÚ nmStSywÚ nmStSyw

nmo nmô44ö46yA devI sarvabhooteshulajjAroopena samsthitA |namastasyai, namastasyai,


Salutations again and again to the Devi who abidesin all beings in the form of modesty.

y; devI svR&UteWu x;iNtpe, siSqt; .nmStSywÚ nmStSywÚ nmStSyw

nmo nmô47ö49yA devI sarvabhooteshu

SAntiroopenNa samsthitA |namastasyai, namastasyai,


Salutations again and again to the Devi who abidesin all beings in the form of peace.

y; devI svR&UteWu À;¸;pe, siSqt; .nmStSywÚ nmStSywÚ nmStSyw


shraddhAroopeNa samsthitA |namastasyai, namastasyai,


Salutations again and again to the Devi who abidesin all beings in the form of faith.

y; devI svR&UteWu k;iNtpe, siSqt; .nmStSywÚ nmStSywÚ nmStSyw

nmo nmô53ö55

yA devI sarvabhooteshukAntiroopeNa samsthitA |namastasyai, namastasyai,


Salutations again and again to the Devi who abidesin all beings in the form of loveliness.

y; devI svR&UteWu l+mIpe, siSqt; .nmStSywÚ nmStSywÚ nmStSyw

nmo nmô56ö58

yA devI sarvabhooteshulakshmIroopeNa samsthitA |


Salutations again and again to the Devi who abidesin all beings in the form of good fortune.

y; devI svR&UteWu vOiÆ;pe, siSqt; .nmStSywÚ nmStSywÚ nmStSyw

nmo nmô59ö61

yA devI sarvabhooteshuvruttiroopeNa samsthitA |namastasyai, namastasyai,


Salutations again and again to the Devi who abidesin all beings in the form of activity.

y; devI svR&UteWu SmOitpe, siSqt; .nmStSywÚ nmStSywÚ nmStSyw


smrutiroopeNa samsthitA |namastasyai, namastasyai,


31

32

Salutations again and again to the Devi who abidesin all beings in the form of memory.

y; devI svR&UteWu dy;pe, siSqt; .nmStSywÚ nmStSywÚ nmStSyw

nmo nmô65ö67yA devI sarvabhUteshu

dayArupeNa samsthitA |namastasyai, namastasyai,


Salutations again and again to the Devi who abidesin all beings in the form of compassion.

y; devI svR&UteWu tuiÏpe, siSqt; .nmStSywÚ nmStSywÚ nmStSyw


tushTiroopeNa samsthitA |namastasyai, namastasyai,


Salutations again and again to the Devi who abidesin all beings in the form of contentment.

y; devI svR&UteWu m;tOpe, siSqt; .nmStSywÚ nmStSywÚ nmStSyw


mAtruroopeNa samsthitA |namastasyai, namastasyai,


Salutations again and again to the Devi who abidesin all beings in the form of Mother.

y; devI svR&UteWu &[;iNtpe, siSqt; .nmStSywÚ nmStSywÚ nmStSyw

nmo nmô74ö76

yA devI sarvabhooteshubhrantiroopeNa samsthitA |



in all beings in the form of error and confusion.

EiNd[y;,;mi/Î;]I &Ut;n; c;i%leWu y; .&UteWu stt tSyw Vy;ideVyw nmo nm ô77

IndriyANA-madhishThAtrIbootAnAm cAkhileshu yA |

booteshu satatam tasyaivyApsidevyai namO nama: || 77 ||

To the all-pervading Devi who constantly presides

over the senses of all beings and governs all the

elements.

icitpe, y; kOTmetdß Vy;Py iSqt; jgtß.nmStSywÚ nmStSywÚ nmStSyw

nmo nmô78ö80

citiroopeNa yA krutsna-metad-vyApya sthitA jagat |namastasyai, namastasyai,


Salutations again and again to Her who pervades

this entire world, and abides in the form of

Consciousness.

Every man thinks that only some things

are needed by him in life and not others. In so

thinking, he creates what is raga, or liking, for

things he needs, and dvesha, or dislike, for those

he does not. Because of this raga and dvesha,

he suffers.

In fact, there is no such thing as likable or

unlikable. It is all created by the mind. If he

understands this, there will be no room for

raga or dvesha in him. And if that is so, he will

not suffer.

This is what Bhagavan Sri Krishna says:

EiNd[ySyeiNd[ySy;qeR r;g»eW* VyviSqt* .tyonRvxm;gCzeTt;w Sy pirpiNqn* ô

The senses have likes and dislikes for sense

objects, but one should not come under their

sway. This means that essentially, man should

not imbibe this quality of liking one thing and

disliking another.

d«;Nn;vsr iki¨tß

k;m;dIn; mn;gip .

Our forefathers have said that for a man

who has no attachments, there will be no

particular desire for anything in the world.

He will look upon everything with equal

vision. And his mind, too, will always be clear.

Attaining this state of mind should be the

objective of life.

The Lord says:

n p[-yetß ip[y' p[;Py

noi»jeTp[;Py c;ip[ymß .

One should neither be elated on getting

what he likes nor be dejected on any unpleasant

happening. One should, therefore, conduct

ones life in the light of what Bhagavan says. If

we pursue this endeavor, we will advance in

life. May all lead a sacred life like this!

Avoid Likes and Dislikes

34

ANUGRAHASANDESA


MAHASWAMIGAL

Thoughts for the Millennium

Faith in Sastras:

The Sastras declare that different actions bear different fruits. In

the present day, because a lot of people do not realize the fruits

of their Yajnas (Karmas) they begin to doubt the validity of the

Sastras.

Lord Krishna says in the Gita.

aÀ;·y; hut dÆ; tpStPt kOt c ytß .asidTyuCyte p;qR n c tTp[eTy no Eh ô

According to Him, action without sradha (Faith) will not give

the desired result. Therefore, if you do not get the result of your

specified action, it only means that the action was not performed

with faith.

x;S]Sy guv;KySy sTybu·ð;v/;r,; .s; À;·; kiqt; siº .

Bhagavatpada Sri Adi Sankara says here, that one must have un-

shakable faith in Sastras and the Gurus words. Acts performed

with this firm conviction will definitely bear fruit.

H.H. Jagadguru Sri Sri Bharti Tirtha Maha Swamiji

35

Some special qualities are indispensable toman in certain circumstances. For example,courage in adversity, simplicity in the midst ofwealth, valor on the battlefield, eagerness inacquiring knowledge, and the ability to speakin public.

Generally, good and bad times alternatein a mans life. When a man faces adversity, heshould never think that all his good days areover. Just as the day follows the night, goodtimes are sure to follow the bad times.

Only when a man has this conviction, hewill be able to face any difficult situation in life.Rama in the Ramayana and Dharmaraja in theMahabharata had to live in the forest, but theydid so without losing courage and attainedhappiness in the end.

Similarly, even if a man acquires a lotof wealth, he should think that it is due toGods grace and learn to live in modesty.If, however, he feels proud and starts doingwrong actions, he will have to suffer in theend. Ravana and Dhuryodhana attained

wealth, but had ego and perpetrated evil.This, we know, eventually led to theirdestruction.

In the case of a warrior entering thebattlefield, valor should be his outstandingquality. If he hesitates to fight for fear of inflictingpain on others, he will certainly be open toblame. Under all circumstances, he should standup and fight with undaunted bravery.

Again, there is one area in which a manshould not feel satisfiedand that is in the fieldof acquiring knowledge. Even if he is endowedwith knowledge, he should be eager to learnmore. It will indeed do him good to attendsatsangs, whenever the opportunity presentsitself, and thus augment his wisdom.

Likewise, while addressing a public meeting,he should be able to speak sweetly so as togladden the listeners hearts.

These are some of the qualities which,when regularly practiced, will really change amans life.

Cultivate Right Qualities

37

ANUGRAHASANDESA


MAHASWAMIGAL

Every man has self-respect. Whether he iseducated or not, rich or poor, he is unable tobear any hurt to his self-respect. Not realizingthis, a lot of people keep insulting others. Todo that is wrong.

More important, the one who has beeninsulted can create trouble. It would be idealto understand this and act accordingly.

Hiranyakasipu insulted his son Prahlada.Finally, Hiranyakasipu was destroyed. Similarly,Duryodhana humiliated Draupadi in public. Asa result, he was utterly routed. ThePuranas and Itihasas cite innumerable instancesof this kind.

It is necessary to develop a bhava (under-standing) that all these instances are notfictitious but offer us great lessons. Greatpeople never ever hurt others. Sri Ramalooked upon every one of the vanara sena(monkey herd) with love and not withdisrespect. Therefore, he commanded therespect of all. Also, all people worshippedhim as God.

If we give respect to others, they willrespect us. If we disregard them, no one willcare for us. In Uttara Ramacharita, whatArundhati, the chaste wife of sage Vasishtha,said to Sita, who was younger than her, comesto mind. Arundhati said:

ixxuv;R ix-y; v; ydismm tiÆ;Îtu tq; .ivxu̧ eTkWRSTviy tumm &iKt ¿!yit .ixxuTv Stw[, v; &vtunnu vN«;is jgt;

gu,; pUj;Sq;n gui,Wun c il³ n c vy ô

Whether you are my child or pupil, letthat remain as it is. The pre-eminent degreeof purity in you strengthens my attachmentto you. Let there be chi ldhood orwomanhood in you. That does not matter. Youyourself will win the adoration of all. Invirtuous beings it is their virtues that are theobjects of reverence, and not their sex orage.

Avoid Insulting Others

38

ANUGRAHASANDESA


MAHASWAMIGAL

inTy;nNdkrI vr;&ykrI s*NdyRrTn;krIin/URt;i%l`orp;pinkrI p[Ty=m;heXvrI .p[;ley;clvxp;vnkrI k;xIpur;/IXvrI

i&=; deih kÕp;vlMbnkrI m;t;Ç;pU,ReXvrI ô1

nityAnandakaree varAbhayakareesaundaryaratnAkaree

nirdhootAKilaghOrapApanikareepratyakshamAheSvaree |

prAleyAcalavamSapAvanakareekASeepurAdheeSvaree

bikshAm dehi krupAvalambanakareemAtAnnapoorNeSvaree || 1 ||

O, Mother Annapurna, renderer of the support of

compassion, the bestower of eternal happiness, the

donor of gifts and protection, the ocean of beauty,

the destroyer of all sins and purifier, the great

goddess, the purifier of the family of Himavan, and

the presiding deity of Kasi, Thou grant us alms.

n;n;rTnivic]&UW,krI hem;Mbr;@MbrImu;h;rivlMbm;nivls»=ojkuM&;NtrI .k;XmIr;guv;ist;³ickrI k;xIpur;/IXvrIi&=; deih kÕp;vlMbnkrI m;t;Ç;pU,ReXvrI ô2

nAnAratnavicitrabbooshaNakareehemAmbarADambaree

muktAhAravilambamAnavilasad-vakshOjakumbAntaree |

kASmIrAguruvAsitAnga rucikareekASeepurAdheeSvaree


Sri Annapurna Stotra(By GURU ADI SANKARA)

O, Mother Annapurna, renderer of the support

of compassion, one who is adorned with

ornaments made up of different kinds of gems,

wearer of golden-laced garments , whose

cleavage shines with the pendant garland of

pearls, the beautiful bodied, rendered fragrant

by the agallochum from Kashmir, and the

presiding deity of Kasi, Thou grant us alms.

yog;nNdkrI irpu=ykrI /meRkin-#;krIcNd[;k;Rnl&;sm;nlhrI ]wloKyr=;krI .svwRXvyRkrI tpflkrI k;xIpur;/IXvrI

i&=; deih kÕp;vlMbnkrI m;t;Ç;pU,ReXvrI ô3

yOgAnandakaree ripukshayakareedharmekanishTAkaree

candrArkAnalabhAsamAnlahareetrailOkyarakshAkaree |

sarvaiSvaryakaree tapa:phalakareekASeepurAdheeSvaree



of compass ion , the g iver of happiness

obtainable through yoga, the destroyer of the

enemies, the cause of individuals getting deep-

rooted in righteousness, the possessor of the

waves of splendor resembling the sun, moon

and fire, the protector of the three worlds, the

donor of all riches, the bestower of the fruits

of penance, and the presiding deity of Kasi,

Thou grant us alms.

39

kwl;s;clkNdr;lykrI g*rI ¯m; xkrIk*m;rI ingm;qRgocrkrI ao±;rbIj;=rI .mo=»;rkp;$p;$nkrI k;xIpur;/IXvrI

i&=; deih kÕp;vlMbnkrI m;t;Ç;pU,ReXvrI ô 4

kailAsAcalakandarAlayakareegaurI umA Sankaree

kaumAree nigamArthagOcarakareeOmkArabeejAksharee |

mOkshadvArakapATapATanakareekASeepurAdheeSvaree



of compassion, the resident of the caves of

Kailas, golden complexioned, the consort of

Siva, endowed always with maidenhood, the

cause of our comprehension of the purport of

the Vedas, whose basic syllable is Om, the

opener of the doors of emancipation, and the

presiding deity of Kasi, Thou grant us alms.

¿Xy;¿Xyp[&Utp;vnkrI b[;;

AdikshAntasamastavarNanakareeSambhOstribhAvanakaree

kASmeerA tripureSvaree trinayaneeviSveSvaree Sarvaree |

svargadvArakAvATapAtanakareekASeepurAdheeSvaree


O, Mother Annapurna, renderer of the support ofcompassion, the maker of the letters a to ksha,the cause of the three acts of Sambu (creation,protection, and destruction), the wearer of saffron,the consort of the destroyer of the three cities, theconsort of the three eyed Lord, the governess ofthe universe, the form of the goddess of night, theopener of the gates of heaven, and the presiding

deity of Kasi, Thou grant us alms.

devI svRivic]rTnrict; d;=;y,I suNdrIv;me Sv;dupyo/rI ip[ykrI s*&;Gym;heXvrI .&;&IÏkrI sd; xu&krI k;xIpur;/IXvrIi&=; deih kÕp;vlMbnkrI m;t;Ç;pU,ReXvrI ô8

devi svarNavicitraratnaracitAdAkshAyaNee sundaree

vAme svadupayOdharee priyakareesaubhagyamAheSvaree |

bhakthAbhishTakaree sadA SubhakareekASeepurAdheeSvaree


O, Mother Annapurna, renderer of the support ofcompassion, adorned with different kinds of gems,the daughter of Daksha, the most beautiful, bearerof benign breasts, doer of good to all, endowed withgood fortune, fulfiller of desires held by devotees,doer of auspicious acts, and the presiding deity of

Kasi, Thou grant us alms.

cNd[;k;Rnlkoi$koi$s¿x; cNd[;xuibMb;/rIcNd[;k;RigÈsm;nku

42

GOLDEN WORDSHis Holiness Sri Chandrasekhara Bharati Mahaswamigal

SIGNIFICANCE OF GOD

· If you pray with faith and devotion, the Lord will certainly listen to your earnestprayers.

· Once you begin to feel the presence of God, a joy unknown to you ever before willbegin to be felt. The thought of his ever-living presence with you will be a greatsolace to you.

· Have firm faith in God, his words and his servants. Have staunch belief in yourreligion and in dharma

· Sweetness cannot be described in words. It can be known only when you put somesweet thing on your tongue. Similarly, God cannot be explained in words. It isessentially something to be realized by oneself.

· God is ever with you to help you.· Everything will right itself in due course.


of compassion, the protector of the dominion,

remover of great fear, the mother ocean of

compassion, the cause of happiness to all, the

eternal doer of good, the consort of Visvesvara,

the form of Lakshmi, the destroyer of the

sacrifice of Daksha, one who makes us free

from diseases, and the presiding deity of Kasi,

Thou grant us alms.

aÇ;pU,eR sd;pU,eR x±rp[;,vÌ&e .

_;nvwr;Gyisdß?yqR i&=; deih c p;vRit ô11

annapoorNe sadApoorNeSankaraprANavallabhe |

jnanavairAgyasiddhyarthambhikshAm dehi ca pArvati || 11 ||

O Parvati, Annapurna, always full, the dear consort

of Sankara, grant us alms for the sake of securing

knowledge and detachment.

m;t; c p;vRtI devI ipt; devo mheXvr .b;N/v; ixv&;Xc Svdexo &uvn]ymßô12

mAtA ca pArvati devipitA devo maheSvara: |

bAndhavA: SivabhaktaScasvadeSO bhuvanatrayam || 12 ||

Goddess Parvati is my mother, Lord Mahesvara is

my father, the devotees of Siva are my relatives

and the three worlds are my own country.

Q P

QP

Many are the reasons for mans ego.

Often it is his wealth or scholarship or power

that makes him proud.

But man should realize that this ego, in

fact is his enemy. For, it disturbs him as much.

What is more, because of the ego, man

engages in wrong actions. He even falsely thinks

that none can resist him. But it definitely

happens that he undergoes suffering for his bad

karma. And all this can be avoided if only he

dropped his ego.

Bhagavatpada Sankara has said:

m; k( /njny*vngvRmß .hrit inmeW;tß k;l svRmß ô

Man, according to him, should never

be proud because of wealth, youth or

scholarship, as time will take away all in a

trice. Admittedly, they are never permanent.

Sages like the Bhagavatpada, however

erudite they were, were without the least trace

of ego. That is why people have praised them

as mahapurushas. It hence follows that man,

under no pretext, should entertain ego, but lead

a humble life.

tSm;dhk;rimm Svx]u&oKtugRle k

The world consists of a variety of people

wealthy, good-natured, valorous. But they will

shine only if they have certain qualities.

The wealthy man should have a natural

tendency to give to charity. If he does not have

this quality, no matter what he earns, that

money will be wasted. Besides, he should give

gifts to the right kind of people. That alone will

get him merit and comfort both in this world

and the next.

A man with extraordinary qualities must

have modesty. If he lacks that quality, no matter

how virtuous he is, it will not produce any good.

The world respects good-natured people who

have modesty. It will also benefit him.

Likewise, a man who has valor and power

should not exhibit it to everyone. Because he

is strong, he should not attempt to punish

everyone. If he does so, it will be a great mistake.

Only in cases of erring people, he may use his

strength to set things right.

A brahmin needs a lot of patience.Everyone will respect him because of this virtue.Similarly, a king must be righteous in ruling hiskingdom. If he swerves from raja dharma,peoples welfare cannot be ensured.

If a nation consists of people with thesequalities, Krita Yuga (Golden Age) will dawn. Mayeveryone follow these principles and becomedeserving of Gods grace!

/nI d;t; gu,I nm[ xUr x;Nto i»j =mI .

mUl kOtyugSywttß/mRxIlXc &Upit ô

Qualities that make Man Better

46

ANUGRAHASANDESA


MAHASWAMIGAL

ao À;Im;]e nm ô1ôOm SreemAtre nam: ||1||1. Sri Maata: - The holy Mother.

ao devk;yRsmu«t;yw nm ô2ôOm devakAryasamudyatAyai nama: ||2||2. Deva karya samudyata - Manifested herself

to fulfill the objects of the devas.

ao deviWRg,s̀ ;tStUym;n;Tmvw&v;yw nm ô3ôOm devarshigaNasanGAtastooyamAnAtma-

vaibhavAyai nama: ||3||3. Deva-isi-gana-samghata-stuyamana-atma-

vaibhava - Possessed of prowess, which ispraised by the assemblies of devas and sages.

ao &s*&;Gyd;iyNyw nm ô4ôOm bhaktasaubhAgyadAyinyai nama: ||4||4. Bhakta soubhagya dayini - Confers supreme

welfare to her devotees.

ao &iip[y;yw nm ô5ôOm bhaktipriyAyai nama: ||5||5. Bhaktipriya - Fond of devotion.

ao &y;ph;yw nm ô6ôOm bhayApahAyai nama: ||6||6. Bhayapaha - Remover of fear.

ô À;Ililt;Sto]n;m;vi{ ôSri Lalita Stotra Namavali

Books are available on Sri Lalita Sahasranama, with some of them giving the meaning of the1,000 names of the Divine Mother. Here His Holiness Jagadguru Sri Bharati Tirtha Mahaswamihas made a selection of 108 names, which is veritable boon to devotees who may wish toinclude them in their daily recitation.Dr. Goda Venkateswara Sastri of Madras has specially prepared for Tattvaloka an elaborate andpainstaking annotation to these names based on Bhaskararayas commentary, which is givenhere. Readers will find it rewarding to learn the meanings and recite the names with devotion,which will undoubtedly heighten the impact and utility of the chant in their everyday life.

ao r;gmqNyw nm ô7ôOm rAgamathanyai nama: ||7||7. Raga mathani - Destroyer of desire or

infatuation.

ao mdn;ixNyw nm ô8ôOm madanASinyai nama: ||8||8. Mada nasini - Destroyer of all pride.

ao mohn;ixNyw nm ô9ôOm mOhanASinyai nama: ||9||9. Moha nasisni - Destryoer of delusion

(distraction).

ao mmt;hN}yw nm ô10ôOm mamatAhantryai nama: ||10||10. Mamata hantri - Destroyer of the feeling of

mine (in her devotees).

ao p;pn;ixNyw nm ô11ôOm pApanASinyai nama: ||11||11. Papa nasini -Destroyer of sin.

ao k[o/xmNyw nm ô12ôOm krOdhaSamanyai nama: ||12||12. Krodha samani Subduer of anger (hatred).

ao lo&n;ixNyw nm ô13ôOm lObhanASinyai nama: ||13||13. Lobha nasini - Destroyer of greed.

47

ao sxy~Nyw nm ô14ôOm samSayaGnyai nama: ||14||14. Samsayaghni - Destroyer of doubts.

ao &vn;ixNyw nm ô15ôOm bhavanASinyai nama: ||15||15. Bhava nasini - Destroyer of samsara, the

cycle of birth and death.

ao mOTyumqNyw nm ô16ôOm mrutyumathanyai nama: ||16||16. Mruthyu mathani - Destroyer of death.

ao dug;Ryw nm ô17ôOm durgAyai nama: ||17||17. Durga - Deliverer from adversity.

ao du%hN}yw nm ô18ôOm duKhahantryai nama: ||18||18. Dukha hantri - Destroyer of sorrow or pain.

ao su%p[d;yw nm ô19ôOm suKhapradAyai nama: ||19||19. Sukha prada - Bestower of happiness.

ao duÏdUr;yw nm ô20ôOm dushTadoorAyai nama: ||20||20. Dushta doora - Unattainable by the wicked.

ao dur;c;rxmNyw nm ô21ôOm durAcAraSamanyai nama: ||21||21. Durachara samani - Destroys the wrong

practices.

ao doWvijRt;yw nm ô22ôOm dOshavarjitAyai nama: ||22||22. Dosha varjitha - Devoid of faults.

ao svR_;yw nm ô23ôOm sarvajnAyai nama: ||23||

23. Sarvagnya - Omniscient.

ao sm;n;i/kvijRt;yw nm ô24ôOm smAnAdhikavarjitAyai nama: ||24||

24. Samanadhika varjita - Having no peer or

superior.

ao svRmN]Svip

ao cr;crjgÇ;;q;yw nm ô31ôOm carAcarajagannAthAyai nama: ||31||31. Charachara jagannatha - Ruler of animate

and inanimate worlds.

ao p;vRTyw nm ô32ôOm pArvatyai nama: ||32||32. Parvati - Daughter of Mount Himavan, the

king of the mountains. She blessed the kingof the mountains by taking birth as hisdaughter.

ao sOiÏk}ywR nm ô33ôOm srushTikatryai nama: ||33||33. Srusti Karti - She is the creatrix.

ao goP}ywR nm ô34ôOm gOptryai nama: ||34||34. Goptri - The protector.

ao sh;ir

ao ixÏpUijt;yw nm ô49ôOm SishTapoojitAyai nama: ||49||49. Sista pujitha - Adored by devotees who

always follow the right conduct.

ao g;y}yw nm ô50ôOm gAyatryai nama: ||50||50. Gayatri - Gayatri metre and Mother.

ao insImmihMne nm ô51ôOm ni:seemamahimne nama: ||51||51. Nissima mahima - Possessed of unbounded

glory Sima refers to boundary. Her glory isbeyond all limits.

ao smSt&su%d;yw nm ô52ôOm samastabhaktasuKhadAyai nama: ||52||52. Samasta bhakta sukhada - Conferring

happiness on all her devotees.

ao puy;yw nm ô53ôOm punyalabhyAyai nama: ||53||53. Punya labhya - Attained by the meritorious.

ao bN/mocNyw nm ô54ôOm BandhamOcanyai nama: ||54||54. Bandha mochani - Remover of bonds.

ao svRVy;i/p[xmNyw nm ô55ôOm sarvavyAdhipraSamanyai nama: ||55||55. Sarva vyadhi prasamani - Alleviator of all

diseases.

ao svRmOTyuinv;iry;yw nm ô59ôOm maitryAdivAsanAlabhyAyai nama: ||59||59. Maitryadi vasana labhya - She is attained by

good tendencies, etc.

ao dySq;yw nm ô60ôOm hrudayasthAyai nama: ||60||60. Hrudayashta - Residing in the heart.

ao dwTyhN}yw nm ô61ôOm daityahantryai nama: ||61||61. Daitya hantri - Slayer of demons.

ao gumUtRye nm ô62ôOm gurumoortaye nama: ||62||62. Guru murti - In the form of Guru, the

protector.

ao gom;]e nm ô63ôOm gOmAtre nama: ||63||63. Gomaata - Mother of kine or source of

speech.

ao kwvLypdd;iyNyw nm ô64ôOm kaivalyapadadAyinayai nama: ||64||64. Kaivalya pada dayini - Bestower of the state

of Kaivalya.

ao i]jg»N«;yw nm ô65ôOm trijagadvandyAyai nama: ||65||65. Trijagad vandya - Adored by the three worlds.

ao v;g/IÂywR nm ô66ôOm vAgadheesvaryai nama: ||66||66. Vagadheeswari - Ruler of speech.

50

ao _;nd;yw nm ô67ôOm jnAnadAyai nama: ||67||67. Jnanada - Bestower of knowledge.

ao svRved;Ntsve«;yw nm ô68ôOm sarvavedAntasamvedyAyai nama: ||68||68. Sarva vedanta samvedya - To be known by

all the Vedantas.

ao yogd;yw nm ô69ôOm yOgadAyai nama: ||69||69. Yogada - Bestower of Yoga.

ao in»wRt;yw nm ô70ôOm nirdvaitAyai nama: ||70||70. Nirdvaita - Without duality.

ao »wtvijRt;yw nm ô71ôOm dvaitavarjitayai nama: ||71||71. Dvaitavarjita - Transcending duality.

ao aÇ;d;yw nm ô72ôOm annadAyai nama: ||72||72. Annada - Giver of food.

ao vsud;yw nm ô73ôOm vasudAyai nama: ||73||73. Vasuda - Bestower of wealth.

ao &;W;p;yw nm ô74ôOm bhAshAroopAyai nama: ||74||74. Bhasha rupa - Formed as language.

ao su%;r;?y;yw nm ô75ôOm suKhArAdhyAyai nama: ||75||75. Sukha aradhya - She is easy to worship.

ao r;jr;jeÂywR nm ô76ôOm rAjarAjeshwaryai nama: ||76||76. Raja Rajeswari - Overlord, or king of kings.

ao s;m[;Jyd;iyNyw nm ô77ôOm sAmrAjyadAyinyai nama: ||77||77. Samrajya dayini - Bestower of Samrajya

(empire).

ao sv;RqRd;}yw nm ô78ôOm sarvArthadAtryai nama: ||78||78. Sarvartha datri - Bestower of all desired

objects.

ao siCcd;nNdip

ao Svg;RpvgRd;yw nm ô85ôOm svargApavargadAyai nama: ||85||85. Swarga apavarghada - Bestower of heaven

and liberation.

ao prmN]iv&eidNyw nm ô86ôOm paramantravibhedinyai nama: ||86||86. Para mantra vibhedini - Destroyer of inimical

mantras.

ao sv;RNty;Rim

ao suv;isNyw nm ô101ôOm suvAsinyai nama ||101||101. Suvasini - Ever married.

ao suv;isNycRnp[It;yw nm ô102ôOm suvAsinyarcanapreetAyai nama: ||102||102. Suvasinyarchana preeta - Pleased by the

worship of Suvasinis.

ao v;izt;qRp[d;iyNyw nm ô103ôOm vAnChiTArThapradAyinyai nama: ||103||103. Vanchitartha pradayini - Bestows the

desired objects.

ao aVy;jk,;mUtRye nm ô104ôOm avyAjakaruNAmoortaye nama: ||104||104. Avyaja karuna murti - Embodiment of

impartial compassion.

ao a_;n?v;NtdIipk;yw nm ô105ôOm ajnAnadhvAntadeepikAyai nama: ||105||105. Ajnana dhwanta dipika - The light that

dispels the darkness of ignorance.

ao a;b;lgopividt;yw nm ô106ôOm aABAlagOpavidiytAyai nama: ||106||106. Aabala Gopa vidhita - Cognised even by

infants and cowherds.

ao sv;RnuÌ´ðx;sn;yw nm ô107ôOm sarvAnullangyaSAsanAyai nama: ||107||107. Sarva anullanghya sasana - Her commands

are never transgressed.

ao lilt;iMbk;yw nm ô108ôOm lalitAmBikAyai nama: ||108||108. Lalitambika - The Mother Lalita; playful.

From Tattvaloka

53

GOLDEN WORDSHis Holiness Sri Chandrasekhara Bharati Mahaswamigal

IMPORTANCE OF RELIGION

· Regulation of activities, or, in other words, the directing of free-will into channelsleast harmful and most beneficial to the aspirant, is the main function of religion.

· Religion is life itself and has to find expression in every aspect of it. The attitudethat religion is an interesting side aspect of life must go.

· Religion does not fetter mans free-will. It leaves him quite free to act but tells himat the same time what is good for him and what is not. The responsibility isentirely and solely his. You are the master of your destiny. It is for you to make it,to better or to mar it. This is your privilege. This is your responsibility.

Q P

QP

Man thinks that it is just enough if he

succeeds in life. But this understanding is not

correct. However successful he is in material

life, it will be of use only in this life, but not in

the life hereafter. Dharma alone will help him

in the next world.

Therefore, man should not waste his life

in leading a material life, but should practice

Dharma. He should also devote time to

contemplate on the Self. For, after all, the

ultimate goal of man is to attain liberation.

Thus, enquiry into the Atman is very

essential. If he keeps up his practice, however

little every day, he will get a samskara

(tendency). Any amount of reading books or

hearing lectures will be of no avail if he does

not get any anubhava, or personal experience.

If he wishes to get this experience, it is

necessary to practice Self-enquiry and earn the

grace of the guru.

Therefore, no matter how busy a man is,

he should strive everyday to devote at least

some time to learn Adhyatma and practice

contemplation (mananam).

If he does this regularly, both by the grace

of the guru and the Lord, he will be fit for

moksha (liberation). May all people earn this

merit and put their lives to good use!

k;m ko/ lo& mohTyKTv;Tm;n &;vy koh .

a;Tm_;nivhIn;mU!;StepCyNte nrkingU!; ô

The Way to Liberation

55

ANUGRAHASANDESA


MAHASWAMIGAL


Design A&&&&&S Dizyn Printed in India at Gnanodaya Press, 213 Valluvarkottam High Road, Chennai - 34. Phone: 8256459, 8265750 E-mail [email protected]

nmSte x;rde deiv k;XmIrpurv;isinTv;mh p[;qRye inTy iv«;d;n c deih me

Prostrations to Mother Sarada, residing in Kashmir (sarvajna peetham)I pray to Thee to give me knowledge

À;uit SmOit pur;,;n; a;ly k,;lymßnm;im &gvTp;d xkr lokxkrmß

I salute the sacred feet of Sri Sankara, the abode of Srutis, Smrutis,Puranas and of compassion, and who ever accomplishes the good for the world

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Courtesy: SILVERLINE TECHNOLOGIES INC. · 2014. 4. 16. · Great works, such as the Bhavanopanishad, have described Sri Chakra Upasana. If one learns the worship from a sadguru it